Maori Hapu as a Whole Way of Struggle: 1840s–50s Before the Land Wars

Research in Maori land history, burgeoning under the influence of the Waitangi Tribunal since the mid-1980s, promises a better understanding of the history of Maori kinship as well as New Zealand political economy. It has often been merely assumed, for instance, that contemporary hapu are a (or the) traditional form. I argue that Maori kinship and especially hapu or their equivalent need to be better understood in historical perspective. This essay examines some evidence and issues arising from the first few decades of colonisation before the land wars of the 1860s.     

Ordained Ministry in Maori Christianity, 1853–1900

From 1853 an ordained clergy emerged in the Protestant (but not the Catholic) churches founded by missionary organisations in New Zealand in the first half of the nineteenth century. Ordained indigenous ministers succeeded and largely superseded an earlier large force of lay "teachers." Although the Maori churches might in other circumstances have been seen as progressing towards self–reliance and autonomy, the colonial context of the second half of the nineteenth century confined them and their clergy to a restricted place in the ecclesiastical life of New Zealand. The transition from "teachers" to "ministers" in the Church Missionary Society (Anglican) and Wesleyan missions is examined, and a study is made of the place of indigenous ministers in the Maori Anglican and Wesleyan churches, the Mormon church, and the Maori religious movements such as Ringatu.     

Postcolonial Conservation and Kiekie Harvests at Morere New Zealand – Abstracting Indigenous Knowledge from Indigenous Polities

Conservation authorities and local Maori are engaged in a collaborative science project within the Morere Scenic Reserve (east coast of the North Island in New Zealand). Although the project was restricted initially to the integration of knowledge to support sustainable harvests of kiekie (Freycinetia baueriana), the illegitimacy of state agencies to manage competing Maori demands for that species led inadvertently to the devolution of harvest administration to a local tribe. The success of the Morere experiment is evident in widespread support for a subsequent decision to fallow the kiekie resource, suggesting that further experiments to activate Indigenous polities within conservation management are warranted. Nonetheless, ambivalence towards Maori development needs circumscribes the potential of devolved management and collaborative science.     

Gender,Work and Fears of a ‘Hybrid Race’ in 1920s New Zealand

The 1929 New Zealand Committee of Inquiry into the Employment of Maori on Market Gardens affords insight into the ways in which masculine fears of racial degradation through miscegenation – of a ‘hybrid’ Chinese/Maori race – operated within a hierarchy of race, gender and Iwi (tribal) interests. The participation of Maori men in national politics contributed to a new articulation of ‘National Manhood’, in which Maori men and white men combined to express fears about women's work and sexuality and young women's potential to undermine a fragile and contested hierarchy of racial purity. Maori women, silenced in the cacophony of voices lamenting their plight, were at the centre of debates between Maori men, Pakeha (white New Zealander) employers, Chinese market gardeners, Anglican and Methodist interests and Pakeha women's groups. I argue that the Inquiry was about commerce, both in a business and a sexual sense. As a historical episode, it also serves to complicate the picture of New Zealand as a historically bicultural society, made up only of Maori and Pakeha, by signalling the importance of the Chinese in debates about national belonging.     

MAORI HEALERS IN NEW ZEALAND: THE TOHUNGA SUPPRESSION ACT 1907

This article discusses the role of traditional Maori healers (tohunga) and analyses an attempt by the New Zealand Government to suppress them by the enactment of legislation. As with colonial governments elsewhere this attempt to suppress indigenous practices by resort to law failed both to modify native beliefs and to prevent the people from consulting traditional healers.     

Was there an early Polynesian ‘sky father’?∗

Abstract

There is a recurring Polynesian cosmogonic tradition whereby the primordial world was transformed into the modem world by a series of events often consisting first of vague cosmic beings (whose names and nature are not generally cognate) giving rise to a Primordial Pair who then gave rise to first order anthropomorphic gods. The Primordial Pair in Tonga were ‘Seaweed’ and ‘Sediment/Slime’ while in Nuclear Polynesian we find the female named Papa‐adj. and evidence for the male being named Papa‐adj. in Proto Nuclear Polynesian and Proto Central Eastern Polynesian as well. These are thought of as physical strata or rock in Samoa while in Central Eastern Polynesia there was commonly the notion that Papa (the female) was the earth itself and that her mate was the sky or the space between the sky and the earth. It was, however, only amongst New Zealand Maori that the male was specifically given the name ‘Sky’ although an alternative name for the male in the Marquesas is ‘Sky Parent’ but seems a (lexical) development independent of the N.Z. Maori.     

The Systematisation of Tradition: Maori Culture as a Strategic Resource

In this article I discuss the systematisation of Maori tradition in New Zealand during the 1970s and 1980s. More particularly, my focus is on the politicisation and rationalisation of Maori tradition within the New Zealand state, these processes occurring partly in response to calls by Maori leaders for a dismantling of colonial and monocultural structures in New Zealand and reactive objectifications of Maori tradition which challenged the legitimacy of the post-colonial state administration. I begin with a consideration of the main objectives towards which the systematisation of tradition has been directed over the past two decades, and I examine the way in which priorities have shifted in response to reactive politicisations of ethnic identity. I then draw upon a number of specific examples to illustrate the ethnicisation and rationalisation of Maori tradition as aspects of the systematisation process within the New Zealand state.     

A Devonian fish fauna from subsurface sediments in the eastern Officer Basin,South Australia

This paper reports the discovery of three of the most iconic New Caledonian endemic genera, Amphorogyne, Paracryphia and Phelline, as dispersed leaf cuticle fossils in the early Miocene of New Zealand. New Caledonia's endemic angiosperm families have given it a reputation as one of the most interesting botanical regions in the world, but unfortunately it has no known pre-Pleistocene Cenozoic plant fossil record. A once more widespread distribution of its key plants in the context of a cooling and drying Neogene world suggests the current vegetation of New Caledonia is the result of contraction, or even a migration, from more southerly landmasses. Thus, New Zealand may have been a source of at least some of New Caledonia's plants.     

Dixon,Skinner and Te Rangi Hiroa

In the early 1920s, Henry Devenish Skinner of the Otago Museum, Dunedin, New Zealand, entered into a correspondence with Roland Burrage Dixon of the Peabody Museum and Harvard University and with Te Rangi Hiroa, then Director of Maori Hygiene in Auckland, New Zealand. The correspondence centred on recent publications by Dixon that used an experimental craniological analysis of his own devising to construct a number of global racial types and to trace their prehistoric migrations. This work had a bearing on theories of the settlement of Polynesia, in particular of New Zealand, a subject of vital interest to Skinner and Te Rangi Hiroa. Although the weaknesses of Dixon's technique were well documented in subsequent reviews, both New Zealanders were initially swayed by his arguments. This paper looks at the details of and context for the interactions between the three scholars and the possible impact of this correspondence on later work.     

Pakeha Deaconesses and the New Zealand Methodist Mission to Maori, 1893–1940

This paper focuses on the first three decades of deaconess involvement in the New Zealand Methodist Maori Mission. Drawing upon church policy statements, deaconess narratives of experience which entered the public domain, as well as reminiscences which did not, it situates the deaconess missionaries in relation to the assimilationist discourses and gender assumptions of their day. It considers how Pakeha (European) deaconesses' potential as cultural intermediaries and models of white femininity was shaped by the particular histories of the areas in which they worked, by their own anomalous status within their denomination and by the spread of competing, secular channels of influence. As the sisters added a social work role to evangelism and education, many were drawn into close association with Maori communities, acting as advocates for Maori causes and challenging derogatory Pakeha constructs of Maori lifestyles.     

The Great Power Struggle in East Asia 1944–50, Britain,America and Post-War Rivalry

New Zealand's participation in the League of Nations in the 1920s and early 1930s was greatly influenced by the issue of money. Though an original member, New Zealand regarded the League as a distraction at best and at worst a threat to the British Empire. Unsympathetic conservative governments begrudged the cost of membership, in both representation and dues. Obliged to send delegations to the annual League Assemblies, New Zealand governments handicapped their delegates by refusing to give them the resources to represent their country adequately. However, once at Geneva, the dominion's delegates led campaigns to control the League's budget with the aim of reducing the amount the members had to pay as annual contributions. Ironically, New Zealand's determination to keep its distance from Geneva led to its obsession with the League's finances.     

Anthropology, ‘Native Schooling’ and Maori: the Politics of ‘Cultural Adaptation’ Policies

This paper examines three policies of ‘cultural adaptation’ formulated in colonial contexts in the 1920s and 1930s — that of the British Colonial Office for education in Africa, that of the New Zealand Native Schools and that of Maori leaders. While clearly inter-related, these policies were developed and promoted by their respective proponents to serve widely different political goals. Particularly significant is the role played by anthropology in that context. Proponents of all three policies looked to anthropologists for insights and scientific validation of their political agendas. Anthropologists, in turn, not only accepted this role but, particularly in the case of the British Colonial education policy, actively claimed it, involving themselves in the processes of colonial control.     

Maori Tribalism and Post‐settler Nationhood in New Zealand

In this article I begin by sketching the main events in a recent dispute over the allocation of fishing quota among Maori. I seek to shed some light on the ideological grounding of this dispute in the simultaneous individualisation and tribalisation of Maori society since the late 19th century. Because the New Zealand nation is now imagined as an essentially binary one (bicultural, or treaty‐based) there is no secure place for urban indigeneity which constitutes a third voice. The inability of urban Maori Authorities to gain a share of the fishing quota is a reflection of this binarism.     

Pastoralism and politics: reinterpreting contests for territory in Auckland Province, New Zealand, 1853–1864

As colonial frontiers expanded in the nineteenth century, contests over access to land suitable for farming between pastoralists, small farmers and indigenous populations were the inevitable result. In colonial Auckland, this contest was particularly vigorous, firstly because the young settlement's economic survival was at stake, since environmental constraints largely prevented its participation in the lucrative New Zealand wool industry, and secondly, because the economic and military prowess of indigenous Maori meant that settlers had little room to move in. Auckland's wealthy pastoralists pinned their hopes on the occupation of Maori land to the south of Auckland, since this was more suitable for sheep than the settlement's immediate environs, but this required dispossessing the Maori population by force. Initially, this obstacle gave small farmers a political advantage over the pastoralists, but as firstly arable markets, and then plans for small farmers and Maori to rear sheep themselves, all faltered, the pastoralist cause became increasingly difficult for colonial authorities to resist. When these authorities finally turned against the Maori communities south of Auckland, and launched an imperial war against them, the pastoralists successfully lobbied for the lands they most coveted to be confiscated from Maori, an event that radically altered New Zealand's future economic geography.     

Wood Chipping of Indigenous Forest on Private Land in New Zealand 1969–1993

In recent decades the international wood chip industry has been the major cause of indigenous forest destruction in New Zealand. This paper analyses how changing state forest policies have affected wood chipping of indigenous forest. Emphasis is placed on wood chipping on private land through a case study of the reactions and changing attitudes of farmers. It is argued that farmers and Maori landowners often have no other alternative but to allow wood chipping on their land. Although government policies have been tightened in recent years, and although attitudes among private landholders are shifting towards forest conservation, the pressure on New Zealand's lowland indigenous forest remnants continues unabated.     

Embodying the Colonial Encounter: Explaining New Zealand's ‘Grace Darling’, Huria Matenga

Focusing on the heroine of an 1863 New Zealand sea rescue, this article is concerned with gender, race and the colonial encounter. The rescue became an example of harmonious race relations, advocating Maori service as part of settler society governance. The article analyses Huria Matenga's place in the rescue as white settlers endorsed, rewarded and constructed her in relation to the imperial reference point of British heroine Grace Darling. It is argued that the gendered imperial narrative of Grace Darling combined with transcultural representations of women and the sea to accord Huria Matenga a central place in the rescue. While in the early twentieth century Grace Darling's memory was more entrenched in mainstream New Zealand society than Huria Matenga's, by the beginning of the twenty‐first century, Grace Darling as imperial signifier had disappeared, and the legend of Huria Matenga existed alone in a state of postcolonial irony. The article demonstrates that mythologies of and commemoration for heroines are constantly recast and operate across a complex network of local, national and transnational levels.     

The record of Araucariaceae macrofossils in New Zealand

Pole, M., December, 2008. The record of Araucariaceae macrofossils in New Zealand. Alcheringa 32, 405–426. ISSN 0311-5518.

The Araucariaceae have a long record in New Zealand, extending back to the Jurassic at least, and Araucaria extends back to at least the Late Cretaceous. This paper reviews the macrofossil record of the family and presents new information based largely on the leaf cuticle record. Agathis, which is the only genus of the family currently growing in New Zealand, has no record before the Cenozoic. All specimens previously identified from pre-Cenozoic strata clearly belong to other taxa or do not show characteristic features of the genus. Araucariaceae macrofossils are virtually ubiquitous in the Cretaceous assemblages of New Zealand but are conspicuous by their absence or rarity in Palaeocene deposits. Their demise may be an expression of events at the Cretaceous–Palaeogene boundary.